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AchArya Hrdhyam sUthram 225-8

The Seventh Ten Contd.

thiru-vARan viLai




"than saridhai kEaLvi AgAmal inbam payakka irundha nilath thEvar kuzhuvilEA, 
pAttuk kEAtpippadhAga ghAna ghOshtiyaiyum, dhEvapirAn aRiya maRandhavar;
charamOpAyapararAnArku, nEnagaramadhu, thuNithAn charaNanRi maRRonRilam vuLLith 
thozhumin enRu prApya sAdhanAvadhiyai prEthiyAlEa, prakAsippikkiRAr yEzhAm 
pathilEA".


The story of rAmAyaNam was rendered by lavA and kusA and was heard by none 
other than sri rAma Himself. Similarly, the great thiru-voi-mozhi which was 
granted to swAmi nam-AzhwAr is being submitted at His divine feet where He is 
adorning the dhivya dhEsam along with His consort, in thiru-vAran viLai. AzhwAr 
who found that there is nothing to be done in return to the Lord Almighty 
thought that it is befitting to submit the same at thiru-vARan viLai. The Lord 
Almighty who is the Lord of both the Worlds, adorns the dhivya-dhEsam 
conspicuously with pirAtti (who generates happiness).
The dhivya-dhEsam makes AzhwAr to feel that this is the ultimate. The need for 
reaching even paramapadham is forgotten. His thinking rests whole heartedly 
with thiru-vARan viLai and becomes indifferent even towards parama-padham.

AzhwAr executed charaNAgathi at the feet of Lord thiruvEnkatamudaiyAn. Here 
again He prescribes that Here is the dhivya-dhEsam one may approach as the 
refuge. This Lord who has vanquished vAnAsuran is the ultimate refuge. Think 
about Him sincerely and surrender. The means thus is thiru-vARan viLai Lord and 
the goal is this dhivya dhEsam, is the call from swAmi nam-AzhwAr---thiru-vARan 
viLai. 

In the final analysis thus, the means to be followed is i. reach the dhviya 
-dhEsam -thriu-vARan viLai and the goal to be attained is ii. The Lord Almighty 
who is present there. This is the philosophy spelt out in seventh ten.


pAsuram-s:

sri rAmAyanam was listened by the sri rAmA Himself:
"sem pavaLath thiraL vAi than saridhaik kEAttAn"--- perumAL thirumozhi 10-8;

"inbam payakka ezhil malar mAdharum thAnum, ivvEzhulagai inbam payakka 
inidhudan vERRirundhu" 7-10-1;
--> The Lord who is the prime-mover and the governing force of the two worlds, 
graces the world alongwith pirAtti who showers happiness, by adorning the 
dhivya dhEsam-thiru-vARan viLai.
"nilath thEavar kuzhu vaNangum thiru-vARan viLai" 7-10-10 -->AzhwAr desired to 
serve the Lord by submitting thiru-voi-mozhi at the divine feet of the Lord in 
thiru-vARan viLai.
"thiru vARan viLai vuRai thErthanukku aRRa pin, sindhai maRRonRin 
thiRathadhallAl thanmai" After having reached the divine feet of the Lord of 
thiru-vARan viLai, no other thinking rests with the Lord. Hence, even 
paramapadham becomes unimportant.
"nEL nagaram adhuvEA malar solaigaL sUzh thiru-vARan viLai"7-10-7; That is the 
big dhivya dhEsam . 
"vAnanai Ayiram thOL thuNithAn charaN anRi" 7-10-7 -> The Lord who vanqushed 
the vAnAsuran is the ultimate refuge here.
"vuLLith thozhumin thoNdEr" -> Fall at His feet.
Thus it is to be understood that He is the means to attain this dhivya -dhEsam. 
the dhivya-dhEsam is the ulitmate. This is so because it has got the divine 
nexus. The divine nexus is alwyas to be desired and the archAvathAra emperumAn 
being easily accessible will aid us in achieving this desire.

/SEVENTH TEN CONCLUDED/

(to be coninuted)
vanamamalai padmanabhn



[Non-text portions of this message have been removed]





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